Jiang Chao in Records of Mount Emei and Records of Mount Emei

Jiang Chao's historical materials are described in detail in the 26-volume Debate on Red Equipment written by his good friend and the most famous poet in the early Qing Dynasty, Wang Shizhen (1634-17/year, a native of Yuyang Mountain, a scholar in the 15th year of Shunzhi, and later an official to the minister of punishments). In addition, there are many records about Wen Shu, the magistrate of Emei in the fifth year of Emperor Gaozong (1740), such as Emei County Records and unofficial history Grand View in Qing Dynasty, which were rebuilt by others. This provides us with favorable conditions for understanding Jiang Chao's life.

Jiang Chao, the word Tiger Minister, was born in Huayang Mountain. Ming Xizong was born in Zhu Youxiao in the fourth year of the Apocalypse (1624) in a scholarly family in Jintan, Jiangsu. His father, Jiang Mingyu, was a scholar in the tenth year of Chongzhen in Ming Dynasty (1637) and an official in Shandong Province. On the eve of Jiang Chao's mother's delivery, her grandmother dreamed that a monk from Mount Emei entered the room and then disappeared, so she concluded that this son was a reincarnation of a monk. Volume 8 of My Conversation in Chibei also said that Jiang Chao "dreamed that he was an old monk when he was a few years old ... and dreamed that the ancient Buddha entered the room and talked with him about Zen." Jiang Chao was smart and quiet when he was young. The dragon, on the other hand, studied the scriptures hard and tirelessly, buried himself in the book city, absorbed in learning from the scriptures, burned ointment and continued to issue it for several years. 13 years old took the boy test and ranked first. He is particularly interested in Buddhism. He loves Zen, hates wine and meat, prefers vegetarianism, is indifferent to fame and fortune, and is charitable.

In the late Ming and early Qing dynasties, there were years of wars, wars and smoke everywhere. In the twelfth year of Chongzhen (1639), two traveling monks passed by the gate of Jiangzhai and said to Jiang Chao of 15, "I was in Emei Mountain in my last life." Say it and leave. This incident left an indelible impression on him.

As a adherent of the late Ming Dynasty, Jiang Chao is inherently contradictory. However, after entering the Qing Dynasty, the emperor shunzhi adopted Fan Wencheng's brilliant plan to win people's hearts and quelled the strong dissatisfaction of scholars in the late Ming Dynasty: "The rule of the world lies in winning people's hearts and minds, and intellectuals are the best people. As long as they win their hearts, they will win the hearts of all people. " In the second year of Shunzhi (1645), he began to recruit scholars for the first time, and used his official position to downplay scholars' yearning for Daming's old country and induce them to work for the Manchu Dynasty. Jiang Chao also took part in the provincial examination and won the prize at the age of 2/kloc-0.

In the fourth year of Shunzhi (1647), after entering the Qing Dynasty, Jiang Chao took the lead in taking the second examination, and was awarded the editing (positive seven items) by the Hanlin Academy with the third place in Grade A..

In the eighth year of Shunzhi (165 1), 27-year-old Jiang Chao passed the provincial examination and was sent to Zhejiang as the examiner by the official department.

In the fifteenth year of Shunzhi (1658), Jiang Chao's father, Jiang Mingyu, died, and he returned to his hometown to mourn his father. At that time, Zheng Chenggong led 700,000 troops to attack Nanjing in an attempt to recover the Central Plains. The following year, Guazhou (Jiangdu County) was captured, and the whole army crossed south to Zhenjiang, and then forced Jinling. Yuan Da, a gentleman in Jintan, joined hands with Jiang Chao to strengthen defense, and the county seat was heavily guarded. Feng Ban, a fellow villager and supervisor of Huguang Road, asked for refuge in the city, but they refused. Feng Ban was very angry. After the failure of anti-Qing, Feng Ban immediately sued the Qing court, which sentenced more than 50 scholars, including Yuan and Jiang, to death. Jiang Chao survived by bribing the government. This is the famous case of "going to Haikou" in the early Qing Dynasty.

In the sixth year of Kangxi (1667), the official department promoted Jiang Chao to imperial academy (from Liu Pin) and appointed Shuntian as the prefect to study politics. After he arrived at the post, he worked hard and motivated himself. He spared no effort to revive Chinese studies, taught in person, rewarded underachievers, selected talents and helped poor students. He also went to the official department and demanded that "it is forbidden to bear criminal responsibility for all students in the world." (Huan's "The First Edition of Yi"), which was paid attention to by the Ministry of Rites, issued a document to the provinces for implementation.

Jiang Chao is rigorous in his scholarship, knowledgeable, cool and fond of internal learning, devoted to the study of the sea, elegant and disgusted with the market, and fond of mountains and rivers. After studying politics in Shuntian, he began to roam the famous mountains and rivers, roam the deer gate, enter Huangshan Mountain, climb Tiantai Mountain, climb Wudang Mountain, travel all over the five mountains, stay in Jiuhua, fear the wind and rain, avoid snakes and tigers, sleep in the blue sky, and be friends with elk. Instead of suffering, he felt that his mind was purified and his vision was broadened. Every time he thinks of his previous life, he often thinks of being born. Forty-three years old, I asked for leave from Hanyuan and was allowed to return to Jiangnan. On his way home, he arrived at Qin You (now Gaoyou, Jiangsu Province), and his hometown was just around the corner. Suddenly, he thought of transferring to Nanchi. His son cried and asked, but Minister Tiger wouldn't listen. I bought a boat from Nanjing to the river, crossed the Three Gorges, crossed Chongqing, entered the Minjiang River in Luzhou, went upstream to Jiading (now Leshan), got on the boat and went straight to Emei Mountain. Arrived, I saw the ancient temple green and beautiful mountains; The Buddhist temple is surrounded by green trees, and the scenery of Yunshan is good. Thousands of rocks compete for the show, ten thousand valleys compete for the flow, the peak enters the cloud, the Qingxi bottoms out, and Shan Lan and Yu Xiu, Zhong Ling, cannot bear to go. The abbot of Khufu Temple, a fellow countryman of Mount Emei in Jiangsu, heard about Haiyuan (1631-1700) and arranged for him to live in the quiet room of Luo Feng Temple behind Khufu Temple. Luo Feng Temple is 700 meters above sea level, surrounded by towering ancient trees and a cool place. Songtao bursts, south Bai Sensen; Strange flowers and different grasses make the seasons like spring. As far as the eyes are concerned, thousands of peaks are condensed, while listening is clear; Bijian Youxi, green and overflowing; "Luofeng Qingyun" has been listed as one of the "Ten Scenes of Emei" since ancient times. Up to now, there is no highway at the top of the mountain, and the winding stone steps lead to a quiet place, which is quite a paradise. It can be regarded as a good place for Buddhists to meditate and retreat, and a good place for literati to write books and stand at attention. It is indeed a pure-hearted resort. Jiang Chao became a monk in Khufu Temple in the spring of the 11th year of Kangxi (1672), and his legal name was Zhitong.

In addition to the above reasons, the influence of social atmosphere is also an important factor for Jiang Chao to become a monk. In the late Ming and early Qing dynasties, there was chaos, everything was depressed, and refugees were everywhere. Anti-Qing officials in southern provinces supported troops with self-respect and split up. In addition, the emperor shunzhi was good at participating in meditation, encouraging monks to practice in the mountains, making the Preface to Jiao Xuan Prison, establishing a system of paying back, sorting out Buddhist classics, purifying Buddhism, and adopting a soft-courtesy policy towards Buddhism to help its development. In March of the third year of Shunzhi (1646), Hongwu Baoxun was published and presented to the world. In June of the sixth year of Shunzhi (1649), an edict was issued to monks and Taoists, and those who had an edict were exempted from land tax corvee. The emperor shunzhi also ordered does to gather more than 20 domestic monks to worship in Wanshan Temple Bajiao Garden and ouchi Imperial Garden, and accepted the view that monks were seated, especially "Yulin and Taoist monks were identified as Buddhists and Julian Waghann" (see Zhicheng Deng's Chronicle of Qing Poetry, Volume VIII). Not only that, he also converted to Yulin Tong? (1614-1675), which is called "Huimi" in French, and its word and number are also decided by Yulin. The words "Yi Shan" and "You 'an" are engraved on the seals of various publications, and poems, books and paintings are all used immediately. Later, Yu Lin changed "Huiyun" to "idiot". Shunzhi emperor also selected people to edit Yulin? Quotations from Buddhist monks in China. The first article published a letter from the emperor shunzhi. At the end of the article, the disciple was a "stupid Taoist priest" and the seal was a "stupid Taoist priest" with a small seal. The emperor shunzhi also paid special respect to the monk Mu Chen Dao (1596-1674). In the sixteenth year of Shunzhi (1659), he was called to Beijing to explain the scriptures to him and was awarded the title of "Hongjue Zen Master". He wrote: "Zen, Buddha, Buddha, Buddha." Pass on the Sect to help the poor, and the certificate is lifeless; Since the machine is mysterious, it is allowed to lead to the customs. "(see Lin's" Mountain Monk Jackson's Self-spectrum with the Year ")

After Shunzhi, Emperor Kangxi worshipped Buddhism more than Shunzhi, and he was proficient in canon law. He often calls Yulintong when he is busy? , wood Chen Dao to give lectures, listen to zen, explore the purpose. Travel north and south, often stay in famous ancient temples, write poems and inscriptions (such as "A Tour of Jinshan Temple in the South of the Yangtze River"). In the 14th year of Kangxi (1675), Yulin Road? After Hua Zuo, Kangxi gave him the title of "Dajue Puji Zen Master" and gave him clothes. Two years later, he added the title of "Dajue Puji Neng Ren Guo Shi", and asked Wang Xi, a college student, to write the title of "Dajue Puji Neng Ren Guo Shi" and put Yu Lintong? The book "Ke Wen", written in the palace, "ordered Jin Zhijun, a great scholar, to preface and annotate it" (see Lu Kang Xi Banknotes in Qing Dynasty). With the support of the government, Fu Zi published Yulin? Quotations from Zen master China.

Due to the influence of Emperor Shunzhi and Emperor Kangxi, monasteries spread all over the counties, with more and more monks and nuns. According to the statistics of the Ministry of Rites in the sixth year of Kangxi (1667), there were 6,073 large temples and 6,409 small temples built in China at that time. Privately built 8,458 large temples and 58,682 small temples; A total of 79,622 places. There are 1 10292 monks and 86 15 nuns (see Qing Hui Dian, Volume 15, Does Ji Fang). In this prevailing social environment of Buddhism, Jiang Chao thinks that he is a reincarnated monk, and it is reasonable to abandon his official position, his wife and his son and become a monk. As Chiang himself said, "there are three things that a servant can't solve, that is, being expensive and polite (poor), being afraid of pavilions and clinging to mountains and rivers, and being a monk with a thin wife." (See "The First Episode of National Chronicles, Chen Ci I")

In the late spring of the tenth year of Kangxi (167 1), Cai Yurong (about 1630- 1699), the governor of Sichuan, who supervised the compilation of the first annals of Sichuan in the Qing Dynasty, learned that the famous Master Jiang lived in seclusion in Mount Emei, so he sent people to invite him out of the mountain again and again to participate in the compilation of annals. Chao Jiang's resignation was not exempted, so he went to Chengdu, lived in Jinsha Temple and participated in the compilation of Sichuan Zongzhi. This book was carved in Chengdu woodcut in the 12th year of Kangxi (1673), with 36 volumes, and is now in Chongqing Library. This book is informative and of high academic value.

Jiang Chao is a monk, a literary historian, a poet, an educator and a calligrapher. He loves calligraphy as much as his life. "When you see a word between people's screens, you will hide." (See China Artist's Surname Dictionary by Shanghai Fine Arts Publishing House (198 1 version). His running script was written by Wang Xizhi in Jin Dynasty and Zhao Mengfu in Tang Dynasty. He has written two volumes of Jiang Shuo, eighteen volumes of Emei Mountain Records, one volume of Sui 'an Poems, hundreds of historical essays, a compilation of Confucian debates, a biography of Huayang Mountain people and many other literary and historical works, and also participated in the compilation and revision of eight volumes of Emei County Records. Among them, Records of Mount Emei and Poems of Sui 'an have great influence and are rare classics. The former is also included in Siku Quanshu.

Mount Emei has ambition, which began with Hu Shi 'an (? -1663, Jing Chu, Jutan, Jingyan, Sichuan), but there are many omissions in this book. At the end of summer in the 11th year of Kangxi (1672), Jiang Chao returned to Luo Feng Temple and began to write Emei Mountain Records. During the day, he trudged on crutches and visited temples in the mountains. At night, he sat alone and read the history books of Emei. Brown shoes, brown hat, clouds and water on one shoulder, you are curious to explore. When you see a hole, you will enter it. When you meet the top students, you will be thirsty for knowledge and exhausted. Finally, you wrote the first complete "Emei Mountain" in history. The book has eighteen volumes, divided into one star field, two shapes, three halls and four heights. Including 72 temples, 38 temples, 15 halls, 15 buildings, 13 pavilions and 12 pavilions from the Eastern Jin Dynasty to the early Qing Dynasty. The entries are orderly, the historical materials are detailed and appropriate, and the academic value is high. It is a precious historical material of Mount Emei, which is valued by scholars at home and abroad.

The preface of Mount Emei is all the dignitaries at that time, such as Du, Governor Fu Zuokun, Minister Li Huizu, Du, Yao Diyu, Minister Cao Xiheng and Minister Jin Juan. Who is the magistrate? Pan Zhibiao, the magistrate of Emei, etc.

Jin Juan, the political envoy, said in the preface to Emei Mountain Records, "Going to the mountains and Yao, searching for traces of ci, visiting the hometown of Fu Ke, and exploring the wonders of the purple cave, the pilgrims really won. All the ancient temples, famous springs, Cao Qiong, strange trees, strange birds and strange animals are in my heart. I don't know, but I don't remember, so I made it up. " Jiang traveled all the famous temples in the mountains, climbed all the dangerous peaks, went deep into caves, stopped at famous springs, read ancient monuments, watched rare birds and animals, visited exotic flowers and plants, visited monks and Taoists, and visited villagers and pilgrims, making on-the-spot investigations to make the information as true and comprehensive as possible.

What is the source of the magistrate? The preface also says that Chao Jiang used extensive textual research and meticulous textual research extensively. "Those who have made great contributions to Emei have made great contributions to this."

In the 12th year of Emperor Dongdi in the Ming Dynasty (15 17), Xiong Shangbi pointed out when compiling the Annals of Sichuan: "Shu people, although one mountain and one river are amazing, must insist on telling the truth by one person. The mountain there is famous for the Phoenix, which is said to have existed in Feng Huangming. If the water is famous for horses, it is said that there was a dragon and a horse who saw this water; Or a stream or a cliff is named Laojun, then Lao Tzu's experience also says; ..... For this number, you can know other grotesque shapes. " (See Textual Research of Sichuan Tongzhi) It is proposed that we should seek truth from facts in compiling local records and history, and we should not quote classics and talk big. Jiang Chao did a good job. He didn't record everything he heard, but simply pursued strangeness and interest. In his view, compiling local chronicles and history is different from writing essays, different opinions and folk literature. He firmly grasped the principle that "the purpose is to collect information, not to be eccentric, but to compile". Such as Shanglin Orange Pomelo and Zhou Fang Du Ruo, are fleeting and become the laughingstock of the ages. Anyone who becomes immortal by Zen will not dare to jump in unless he really cultivates his true nature in Emei and throws tin here. "(see" Emei Mountain ") Emei Mountain was originally a Taoist fairy mountain. Ge Hong (281-341), a famous Taoist theorist in the Eastern Jin Dynasty, recorded Emei's immortal family in his book Bao Puzi. During the Northern Song Dynasty (960- 1 127), Taoism in Mount Emei reached its peak and was listed as the seventh cave of Taoism. After that, it gradually declined, while Buddhism, which had long been rooted in Emei, flourished. By the end of Qing Dynasty, Taoism finally ended its history in Emei Mountain. Buddhism penetrated the whole mountain, and the bells and drums in the early morning echoed one after another in Liuqing Cuiling. Due to this special historical reason, there are some absurd myths circulating in the mountains. If we don't distinguish between them and incorporate them indiscriminately, it will become a random fabrication and be laughed at by future generations. Jiang clearly saw this, and with a serious attitude, unremitting spirit, profound knowledge, extraordinary wisdom and brilliant literary talent, he completed the "Emei Mountain". It fills the gap in the history of Mount Emei and has made great contributions to the present and future generations. I sincerely hope to remember the sages and be on an equal footing with Goodall!

197 1 year, Professor Shen Yunlong, a famous textual research scientist in Taiwan Province Province, specially photocopied and published the first edition of Emei Mountain Records in the 28th year of Kangxi (1689) when editing the large-scale series of China Famous Mountain Scenery Series.

Poems of Suishan is a collection of poems by Jiang Chao, most of which was written after he became a monk. Sui Mountain is the old name of Emei Mountain. Shi (1618-1683), a famous poet in the early Qing Dynasty, said in the Preface to Poems in Sui 'an: "Hu Chen is a genius who is calm and sensitive, deliberately good at the past, ingenious, and deeply descriptive." Wu (1609— 167 1), a great poet in the early Qing Dynasty, also spoke highly of his poems. In the mid-Qing Dynasty, Li (1734- 1802, an official in Guangdong, studying politics) intoned in the poem "The Taishi of Jianghuai": "I have been here for three generations, and Tian Mu (referring to the Imperial Academy) has also experienced it. Only Suzhou Jianghu officials can turn over from the sea. "

Jiang Chao's academic achievements are manifold. Sun Qifeng (1585—1675), the most famous master of park studies in the early Qing Dynasty, met with Jiang Chao in Luo Song to discuss Neo-Confucianism. He admired and lamented Jiang's excellent views. "Don't lose this person." (1673- 1769), (about 1699- about 1779), Pan, Wang Yinhuai, Zhang Weiping (1780-/kloc-0) in the middle of Qing Dynasty.

Jiang Chao's belief in Buddhism is based on rationality, wisdom and understanding, so it is natural for him to enter Buddhism, which transcends his heart without any reluctance. It can be seen that the higher the wisdom, the easier it is to accept Buddhist teachings. Confucianism stresses the three immortals, namely, making meritorious deeds, establishing virtue and making statements. Jiang Chao lived in Luo Feng Temple for less than two years, but he finished eight kinds of works and formed his own family, a famous mountain in Tibet, for later generations to recite and pay tribute to. In a limited time, the value of life has been fully exerted. In the 11th year of Kangxi (1672), Zheng Rikui, the minister of the Ministry of Industry and the examiner after having obtained the provincial examinations in Sichuan, visited Jiang Chao in Khufu Temple. Moved by his spirit, he naturally has the intention of abandoning his official position and entering Zen. "I feel sorry for myself, but I don't feel constrained," he said in "Yangshan people who sent off to China twice in Khufu Temple". Love is sparse and the world is driven. " Xi Liu, the magistrate, also said in the poem "Salute to Huayang Mountain People": "I am ashamed that I have no soul all my life, and Xiao Zhong is obsessed with fame and fortune." Complain that you have strayed into the dust net and that you are mediocre. This shows the influence of Jiang Chao's becoming a monk on the literati.

The Qing dynasty's policy towards Buddhism almost completely followed that of the Ming dynasty. Zhu Yuanzhang, the founder of the Ming Dynasty, became a monk in his early years. He knows the inside story of the cult and intends to correct it. In the third year of Hongwu (1370), he summoned elders from all over the country, stipulated that monasteries were divided into three categories: Zen, Buddhism and religion, and asked monks and nuns to specialize in them separately. It is Zen monks who live in seclusion and practice far from the public, talking monks who study teaching methods, and teaching monks who practice and learn from others. According to this standard, Jiang Chao is undoubtedly a monk. His interpretation of Buddhist theory focused on Jiang Shuo and Emei Mountain Record, which corrected the prejudice that many people in the early Qing Dynasty blindly devoted themselves to meditation and their beliefs were not firm, which led them to hate monks and treat them as parasites, and also sounded the alarm for some monks who had no intention to learn Buddhism and lived by their confessions.

There were many monks who could write poems in the early Qing Dynasty, but only a dozen were famous, namely Chengjiu, Xiaoqing, Yuan Yu, Zong Wei, Guanju, Xingmi, Yongxuan, Tongzui and Hamming. Jiang Chao went through troubled times and then entered the official career, so his mood was different from that of ordinary people. His poems can freely express his feelings without being restricted by eight standards. His poems are straightforward, and there is no bad habit of carving and imitating, so the thoughts of the country and the feelings of compassion for all beings arise. His poem "Jinling Old Courtyard" was widely read and praised by poetry critics. In the poem, it says, "Splendid songs are ruined, and the balcony is ruined." The barren garden is a gourd dish, which monopolizes the old spring of Qinhuai. "At that time, at the beginning of the war in Jiangnan, Nanjing, the hometown of gold powder in the Six Dynasties, was in ruins, which made me feel sad and sad. This poem is naturally much more lyrical than the work of Qinhuai Singing, Drinking and Making Fun. And see the big from the small, move in silence and move in nature. Another example is the poem "Wenshuyuan": "Purple jade screen opens a Buddha banquet, and the peaks are like the sky. Occasionally, when I come to the mountain temple in silence, I wake up the white ape to sleep on the pine. "It describes that the temple in the late Ming Dynasty was devastated by war, and the incense was in its heyday. I can't see it now, walking in silence, blurred and quiet, clear and elegant. Jiang's temperament is natural and unrestrained. He lives in the world, travels all over the mountains and rivers, and sings poems about what he sees and what he thinks. He delights in famous mountains and rivers, takes ancient and modern scenic spots as the topic, and is guided by pure heart and understanding nature, which is his characteristic of becoming a monk. From his poem: From Yizhou to Tuo Temple in Su Qing early in winter, there are many policemen, Jinling Old Home, the feeling of walking in the country in spring, bad official luck, the last writing of Luo Feng Temple in Emei Mountain ("Suddenly apes and cranes meet each other, and the old woman falls into evil dust for no reason. Go to the wok to make soup to avoid the heat, and then turn it over from the sea. Fame puppet field, wife skeleton team. Only one's relatives have no return, and they always hope to be kind in life. "From the point of view, it is meditation, the expression of free spirit, and the pursuit of ethereal artistic conception.

In the early Qing Dynasty, Zhang Xue (1610-1693, the first abbot of Zhaojue Temple, Chengdu), a famous monk in Lin Ji, was drunk and wrote in the poem "Send a man out of Huayang Mountain to visit Emei": "Wan Li Qutang is sticky in spring, and Emei is half idle for a day. Overlooking the sand world like jujube leaves is still dust in the eyes of tourists. " It appropriately shows Jiang Chao's lofty feelings for wealth, fame and wealth.

This "Huayang Mountain Man" ("Huayang" is an ancient name in Sichuan) wrote "Emei Mountain" and went to Chengdu for treatment in the spring of the twelfth year of Kangxi because of his long illness. After his condition was stable, he returned to Luofeng Temple to rest, but unfortunately he died in the temple in autumn of, at the age of 49. Wen Haiyuan, a close friend, buried him near Luo Feng Temple according to his last wish, and grew up in the singing of birds in Xiushui's famous mountains and pines.

When Jiang Chao lived in seclusion in Emei Mountain, he wrote a book with his friend Wang Shizhen: "He is an old monk in Emei, and Wan Li belongs here." When he died, Wang was presiding over the provincial examination in Chengdu. He was shocked and sad. Looking back on the past and recalling their time together, I am filled with emotion. After the contest, he made a special trip to Luo Feng Temple to express his condolences to Chiang Kai-shek's tomb, and tearfully wrote a book on Five Laws. There is a poem that says, "In the 30th year of the Western Qing Dynasty, after a long illness, I moved to another official position. It suddenly occurred to me that Emei was good, but I really forgot that the Shu Road was difficult to save. The clouds are clear and powerful, and the air in Chun Xue is very cold. Wan Li Can buried his bones and became a white jade coffin. "

Before he died, Jiang Chao handed the manuscript of Mount Emei to Wen Haiyuan for preservation. Wen Haiyuan, who was drunk by Zhang Xue, presented this manuscript to Cao Xiheng, the provincial judge of Sichuan, and with the strong support of Cao Shi, in the 28th year of Kangxi (1689), the Emei Mountain was published and woodcut in the world. In the 14th year of Daoguang (1834), Emei county magistrate Hu (a native of Heshan, Guangdong, Jinshi) revised this book. In the 23rd year of the Republic of China (1934), Master Yin Guang (1861-1940) rebuilt this book, which was signed by Ye Gongchuo and published. Of all the editions, the fourteen-year revised edition of Daoguang is the best, and libraries in the United States, Japan and Britain regard it as a rare edition.